The Legacy Standard Bible

By John Hooper

• 
• 
• 
• 
• 

An extended review of a new Bible version, published by Steadfast Bibles, a division of Three Sixteen Publishing, Inc., in partnership with the Lockman Foundation and with funding from the John MacArthur Charitable Trust, 2021. Various formats and bindings are available at a range of prices. This review is based on a text edition, lacking references and footnotes.

_____________________

I remember in the early 1970s worshipping with my parents in a rather progressive Brethren assembly where we often did not know which Bible version we were hearing. As we tried to follow the readings in our Authorised Version, it could have been the RSV, the New English Bible or even – believe it or not – the Jerusalem Bible being read. It was a struggle. Since then, of course, the situation has only worsened with the advent of the NIV, NASB, NKJV, ESV and more recently the CSB (Christian Standard Bible). Now we have yet another acronym to add to the list, the LSB.

Background

The Legacy Standard Bible, first published in 2021, was born out of a concern by Dr John McArthur and others that their preferred version, the 1995 edition of the New American Standard Bible (NASB), would eventually go out of production. An updated version, with a noticeable move towards gender inclusivity, was published in 2020. The Lockman Foundation, who publish the NASB, continue to make the 1995 version available but Dr. McArthur and his colleagues felt that an effort should be made to preserve the ‘legacy’ of the NASB. The resulting translation is based on the NASB’95 but with distinctives of its own.

To review a Bible translation is a major undertaking and I cannot hope to do it justice. I am certainly not qualified to judge on matters of translation or textual criticism, so will confine myself to stating some of the facts about the LSB, as they have come to my notice, with the occasional comment.

The translation team comprises six scholars drawn from the faculties of The Masters University and Seminary in California, two institutions closely associated with Dr. McArthur. Their work was assessed by around 70 external reviewers from the USA and beyond. The translation work was completed in under a year and in what must be the first time in the history of Bible translation, anyone with access to the internet can listen to the translators explaining the methods and principles they adopted, making the task of this reviewer much easier.

The LSB translators’ goal was to achieve a word-for-word translation of the original Hebrew and Greek, with the emphasis being placed on accuracy and precision over readability. They wanted to provide a translation that “opens a window” into the original. Hence, in Dr. McArthur’s own words, the translation does not “chase the vernacular.” He says, “We’re concerned with the Author and not the reader …. This is not about what a reader needs to read but what the writer intended to say.”¹ This would appear to represent a marked change in direction after many years in which the emphasis in Bible translation has been on accessibility.

Translation principles

In their concern for accuracy, where there is wordplay and nuance of meaning in the original the LSB translators have sought to convey this in the English. For example, nuances in the different Hebrew words used for the hardening of Pharaoh’s heart are brought out in translation as hardening with firmness (Exodus 8:15, 32; 9:7, 34; 10:1), hardening with stiffness (7:3) and hardening with strength (7:13; 10:20, 27; 11:10). Likewise, nuances in the Hebrew word for fool are highlighted in the translation of Psalm 14 and the book of Proverbs. Interestingly, the drive for accuracy has at times led the translators back to the AV, such as in Ezekiel 10:18 where the NASB has temple while the LSB reverts to house. 

But the translators have also striven for consistency so that where just one word is used in the original, one English word is used in the translation. This produces a repetition which, it is claimed, adds simplicity and helps the reader by bringing to light connections and a cohesiveness in Scripture that otherwise might not be obvious. For example, in John 19:28-30 the Authorised Version translates a single Greek word in three ways – accomplished, fulfilled and finished – while the LSB uses the word finished on each occasion. Likewise, the Greek word phobos, which can mean either terror or reverence, depending on the context, is translated consistently in the LSB as fear.

At times this approach can be helpful. When Peter challenges Ananias in Acts 5:4, the AV has “why hast thou conceived this thing in thine heart?” but LSB has “Why is it that you laid this deed in your heart?” This wording was chosen because the same Greek word is used as in verse 2, where Ananias and his wife bring just a part of the proceeds of their sale and “laid it at the apostles’ feet.” In the Greek text a connection is made between the thought and the action and the LSB translators wanted to bring this to light. One final example is a Greek word translated in the AV variously as boast, glory, joy or rejoice in, which the LSB translates throughout as boast, whether used in a bad sense or good. 

It could be argued that by limiting the use of English words in this way, any nuance of meaning present in the Greek might remain hidden, producing a flatness in translation and bringing the two principles of accuracy and consistency into conflict. The passage in John 19 might be an example of that. Indeed, is it really possible to be wholly consistent? Whether in New Testament Greek or in modern English, words have such richness of meaning that the most appropriate one to use is determined by context. Indeed, the LSB does this with the Greek word translated tabernacle in the AV by rendering it variously as tabernacle, dwelling place, dwelling, booth (strangely in Acts 15:16), or tent.

On the other hand, where the Greek has distinct words, the LSB translators have sought to use different English words. This too can be helpful. For example, they tell us that there are two Greek words for temple, one referring to the temple complex and the other to the inner sanctuary, the holy of holies. When Christ cleansed the temple (Matthew 21:12-17), the temple-complex word is used, but when Judas cast the thirty pieces of silver into the temple (27:5), it is the sanctuary word, so two English words are used in translation – temple and sanctuary. Also in Matthew 27:40, 1 Corinthians 6:19 and 2 Corinthians 6:16 the LSB has sanctuary, reflecting the Greek.

Other features

Many other features are worthy of mention but here are just a few, mostly without further comment:

• Coverdale’s word lovingkindness is used for the Hebrew chesed. 
• The well-known phrase “vanity of vanities” is retained in Ecclesiastes.
• The Greek monogenes is translated begotten in John 1:14, 3:16 and elsewhere, but not in Hebrews 11:17.
• Words not in the text but introduced to aid the understanding are printed in italics.
• In Mark, numerous conjunctions, such as and and but, which the NASB’95 had removed, have been restored.
• The LSB has not moved toward gender inclusivity because it is “committed to precisely representing what was written in the original languages.”
• The Greek word doulos is always translated as slave.
• The Greek sperma is always rendered seed, connecting NT fulfilment with OT promise.
• New Testament quotes of the Old Testament are printed in small capitals.
• Acrostic passages are laid out as such: Psalm 119 and eight other Psalms, together with Proverbs 31, Lamentations 1-4 and Nahum 1.
• In their attempt to achieve precision, close attention has been paid to verb forms, such as the imperfect tense in Greek.
• All pronouns referring to deity are given a capital letter, e.g. He, His, You and My. Regrettably, the LSB’s commitment to accuracy does not extend to the translation of Hebrew and Greek singular pronouns as their English equivalents, i.e., thee, thou etc. This destroys significant “nuance” in Luke 22:31-32, John 3:7 and elsewhere.
• In 1 Corinthians 12 and 14 the LSB has the translation of tongues by one who translates, rather than the interpretation of tongues by one who interprets. 
• In the LSB and most other modern versions the AV’s “wiles of the devil” become “schemes of the devil” (Ephesians 6:11), but there is a malevolence about wiles that is not present in schemes, which can be quite harmless. According to Vine, the Greek word denotes craft and deceit, a cunning device.

Old Testament

As regards the Hebrew text, we are told in the Foreword, “The LSB utilizes the latest edition of Rudolf Kittel’s Biblia Hebraica together with the most recent light from lexicography, cognate languages, and the Dead Sea Scrolls.” 

The LSB Old Testament uses Yahweh for the name of the LORD. I found myself wondering what name Jesus and His disciples used and did not have far to look. In Matthew 22:44, for example, where Jesus quotes from Psalm 110:1, the Greek word used is Kurios, meaning Lord. Thus, the Authorised Version has, “The LORD said unto my Lord, Sit thou on my right hand….” And what does the LSB have? ‘THE LORD SAID TO MY LORD, “SIT AT MY RIGHT HAND….”’ Would it not have been better for the translators to follow consistently that lead taken by the Saviour Himself?

Why, in Psalm 91:4 and elsewhere, do some modern versions, such as the ESV, NRSV, NASB and now the LSB, insist on using the word pinions when what they mean is feathers (AV, NKJV, NIV and CSB)? Pinion is a rather technical word unlikely to be in many people’s vocabulary.

What does the LSB do with reins? Strong lists fourteen occurrences of reins in the Authorised Version Old Testament, thirteen of which are translations of the Hebrew word for kidneys and it is rendered as such throughout the book of Leviticus, e.g. 3:4 and 9:19. But why does the AV itself use two different words for the same Hebrew term? Seemingly, because it distinguishes between a literal meaning (kidneys) and a figurative meaning (reins). When we turn to the LSB it does the same by consistently using the word kidneys for the physical organs but a different word when the context is figurative. The difference is that while the AV uses just one figurative word, reins, the LSB has a variety of terms, despite its claims for consistency in translation:

• Kidneys – Job 16:13 (this is the one instance of a figurative context where the LSB uses kidneys but the AV has reins)
• Heart – Job 19:27; Psalm 26:2; 73:21;
• Mind – Psalm 7:9; 16:7; Jeremiah 20:12
• Inward parts – Psalm 139:13; Lamentations 3:13
• Inmost being – Proverbs 23:16; Jeremiah 12:2; 17:10
• Waist – Isaiah 11:5 (but here a different Hebrew word is used)
• Insides – Jeremiah 11:20

New Testament

According to the Foreword, “The 27^th edition of Eberhard Nestle’s Novum Testamentarum Graece, supplemented by the 28^th edition in the General Epistles, serve as the base text. On every variant reading the Society of Biblical Literature Greek New Testament, as well as the Tyndale House Greek New Testament were also consulted. In the end, each decision was based upon the current available manuscript evidence.” In short, the LSB New Testament is based on the Critical Greek Text and at this point faces its greatest challenge. 

A new edition of the Nestle text is published every four or five years, with the 29^th due already in 2024. With such an unstable underlying text, how is it possible for translators to achieve a durable translation and one that the believer is able to trust? Furthermore, there are many differences between the Critical Text and the Received Text (RT), on which the Authorised Version New Testament is based. For example, there are familiar words, phrases and whole passages in the RT that are absent from the Critical Text. What do the LSB translators do with these?

Most are printed as part of the text of Scripture but placed in square brackets indicating, to quote the Foreword, “words probably not in the original writings.” They include the following, quoting from the LSB:

• Matthew 6:13 [“For Yours is the kingdom and the power and the glory forever. Amen.”]
• Matthew 18:11 [“For the Son of Man has come to save that which was lost.”]
• Mark 15:28 [“And the Scripture was fulfilled which says, ‘And He was numbered with transgressors.’”]
• Luke 17:36 [“Two men will be in the field; one will be taken and the other will be left.”]
• Acts 8:37 [“And Philip said, ‘If you believe with all your heart, you may.’” “And he answered and said, ‘I believe that Jesus Christ is the Son of God.’”]
• Romans 16:24 [“The grace of our Lord Jesus Christ be with you all. Amen.”]

Among the longer passages treated in this way are the account of Jesus’ encounter with the woman taken in adultery (John 7:53 – 8:11) and the so-called “long ending” of Mark 16, verses 9-20. 

After the closed bracket at the end of Mark 16:20 the LSB has inserted a short unversed paragraph known as “the short ending.” In versions that adopt this, it is usually placed after verse 8, as in the New Revised Standard Version, but the LSB follows the NASB by placing it after the long ending, bracketed and in italics, doubly emphasizing that it was “probably not in the original writings.” This only begs the question, why include it? Do the translators lack the courage of their convictions? Rather than producing a translation that inspires confidence in accuracy and precision, it only undermines the reader’s trust in the Word of God.

Many words and phrases present in the RT are left out altogether from the LSB. These include the so-called Johannine Comma of 1 John 5:7-8 and the following selection of phrases and sentences, as found in the AV:

• Matthew 20:22 “… and to be baptized with the baptism that I am baptized with ….”
• Matthew 27:35 “… that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots.”
• Mark 6:11 “… Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city.”
• Luke 4:4 “… but by every word of God.”
• Luke 11:2-4 “Our … which art in heaven … Thy will be done, as in heaven, so on earth … but deliver us from evil.”
• John 3:13 “which is in heaven.”
• John 16:16 “… because I go to the Father.”
• Acts 2:30 “… according to the flesh, he would raise up Christ….”
• Romans 8:1 “… who walk not after the flesh, but after the Spirit.”
• Romans 11:6 “… But if it be of works, then is it no more grace: otherwise work is no more work.”
• Galatians 3:1 “… that ye should not obey the truth ….”
• Ephesians 3:9 “… by Jesus Christ.”
• Ephesians 5:30 “… of his flesh, and of his bones.”
• Colossians 1:14 “… through his blood ….” 
• 1 John 5:13 “… and that ye may believe on the name of the Son of God.”
• Revelation 1:11 “… I am Alpha and Omega, the first and the last: and ….”
• Revelation 5:14 “… him that liveth for ever and ever.”

Note that all of the words printed above in quotation marks are absent from the LSB, removing passages that support many foundational doctrines of the Christian faith. In this, the LSB is far from alone as it travels the same path as other versions before it, such as the NASB and ESV. If you use a modern version and these things are new to you, sit down with a copy of the Authorised Version, taking time to work your way through the list, reading each one in its context and comparing the versions. You cannot but conclude that there must be something wrong somewhere. Then ask yourself if you can still have confidence in the version you use.

Here are a few more changes from the AV that are brought about by the LSB’s use of the Critical Text. I have placed the wording of the AV first:

• Matthew 19:16 – “Good Master” becomes “Teacher.” “Good” is omitted.
• Matthew 19:17 – “there is none good but one, that is, God” becomes “There is only One who is good.”
• Luke 2:33 – “And Joseph and his mother” becomes “And His father and mother,” falsely identifying Joseph as Jesus’ father.
• Luke 5:4-6 – “… your nets … the net … their net….” becomes “…… your nets … the nets … their nets….” This hides Simon Peter’s partial obedience in letting down “the  net” (singular) instead of “your nets” (plural) as commanded by the Lord.
• Luke 23:42 – “And he said unto Jesus, Lord, remember me when thou comest into thy kingdom” becomes “And he was saying, Jesus, remember me when You come in Your kingdom!” Notice that “Lord” is omitted.
• John 1:18 – “… the only begotten Son….” becomes “… the only begotten God….” 
• John 9:35 – “Dost thou believe on the Son of God?” becomes “Do you believe in the Son of Man?”
• 1 Corinthians 15:47 – “… the second man is the Lord from heaven.” becomes “… the second man is from heaven.”
• 2 Corinthians 4:10 – “the dying of the Lord Jesus….” becomes “the dying of Jesus….”
• 1 Timothy 3:16 – “God was manifest in the flesh” becomes “Hewho was manifested in the flesh”
• 1 John 1:7 – “the blood of Jesus Christ his Son” becomes “the blood of Jesus His Son”

It is striking that many of these changes detract in some way or other from the person of our Lord Jesus Christ, but they will come as no surprise to readers familiar with modern versions. While the LSB translators are to be commended for striving after a literal, accurate and consistent translation, rather than a vernacular, if theNew Testament is based on a text that is less than complete and reliable, its value is greatly diminished. The issue of the underlying text will not go away. We do not say that the Authorised Version cannot be improved upon, but there will always be a strong element of doubt as to the trustworthiness of any translation based on the Critical Text. 

To conclude, in light of these reservations, the verdict given by John McArthur on the LSB is nothing short of astonishing. He says, “This is the best translation the English language has ever seen… I can’t commend it enough. To every believer who wants to know what the Bible says in its original autographs, this is as close as the English language has ever gotten to that … This goes back to what the Author said.”²

Some of us beg to differ.

¹ https://www.youtube.com/watch?v=VijyyaLwEHA viewed 24/04/2023
² https://www.youtube.com/watch?v=pznrQVOc9Ak viewed 24/04/2023